NATURE, POWER, DECEIT, AND
PREVALENCY

OF THE

REMAINDERS OF INDWELLING SIN
IN BELIEVERS.

CHAP. 1

 

            The Seat of indwelling Sin. The Heart. TV/cat is meant thereby. The I'roherties of the heart, as possessed by Sin.

            THE power of indwelling sin may appear, First, From is seat. Secondly, Its natural properties. And thirdly, Its operations.

            First, For the seat of this, the Scripture every where assigns it to be the heart. There indwelling sin keeps its especial residence. And so it is called by our      Savior, “The evil treasure of the heart," Luke 6: 45; " An evil man, out of the evil treasure of his heart, bringeth forth evil things." This treasure is the prevailing principle of moral actions that is in men. So in the beginning of the verse, our Savior calls grace the good treasure of the heart of a good man. It is a principle constantly and abundantly inciting, consequently bringing forth, actions conformable unto it. And it is also called a treasure, for its abundance. It will never be exhausted; it is not wasted by men's spending on it. Yea, the more lavish men are of this stock, the more they draw out of this treasure, the more it grows and abounds. As men do not spend their grace, but increase it by its exercise, no more do they their indwelling sin. The more men exercise their grace in duties of obedience, the more it is strength­ened and increased. And. the more men exert the fruits of their lust, the more is that enraged and increased in them. It feeds upon itself, swallows up its own poison, and grows thereby. The more men sin, the more they are inclined unto sin. Every sin increases the principle, and fortifieth the habit of sinning. It is an evil treasure that increases by doing evil. And where does this treasure lie? It is in the heart; there it is laid up, there it is kept in safety. All the men in the world, all the angels in heaven, cannot disposses a man of this treasure, it is so safely stored in the heart.

            The heart in Scripture is variously used. Sometimes for the mind and understanding; sometimes for the will; sometimes for the affections; sometimes for the con­science; sometimes for the whole soul. Generally it denotes the whole soul of man, and all the faculties of it, not absolutely, but as they are all one principle of moral operations, as they all concur in our doing good or evil the mind, as it inquireth, discerneth, and judges what is to be done, what refused; the will, as it chooseth or refuses; the affections, as they like or dislike that which is proposed to them; the conscience, as it warns and determines; are all together called the heart. This is the seat, the dwelling-place of this sin. The heart, as it is the entire principle of moral operations, of doing good or evil, as out of it proceed good or evil. Here dwells our enemy; this is the fort, the citadel of this tyrant, where it maintains a rebellion against GOD.

            That we may take a little view of the power of sin, from this seat of it, we may consider one or two pro­perties of the heart that exceedingly contribute thereto. It is like an enemy in war, whose strength and power he not only in his numbers, but also in the unconquerable forts that he does possess. And such is the heart to this enemy of GOD and our souls, as will appear from the pro­perties of it.

            1. It is unsearchable: Jer. 17: 9, 1O, " Who can know the heart? I the Lord search it." The heart of man is pervious to GOD only; hence he takes the honor of searching the heart as peculiar to himself, and as fully declaring him to be GOD. We know not the hearts of one another; we know not our own hearts, as we ought. Many there are that know not their hearts, as to their general bent and disposition, whether it be good or bad; but no one knows all the secret intrigues, the windings and turnings of his own heart. has any one the perfect measure of his own light and darkness? Can any one know what his will will bring forth, upon the proposal of that endless variety of objects that it is to be exercised with? Can any one traverse the various mutability of his affections? Do the secret springs of acting and refusing he before the eyes of any man? Does any one know what will be the motions of the mind, in such and such conjunctions of things? Such a suiting of objects, such a pretension of reasonings, such an appear­ance of things desirable? All in heaven and earth but the infinite all-seeing GOD, are utterly ignorant of these things. In this unsearchable heart dwells sin; and much of its security, and consequently of its strength, lies in this, that it is past our finding out. We fight with an enemy, whose secret strength we cannot discover, whom we cannot follow into its retirements. Hence often, when we are ready to think sin quite ruined, after a while we find it was but out of sight. It has coverts and retreats in an unsearchable heart, whither we cannot pursue it. The soul may persuade itself all is well, when.-in may be safe in the hidden darkness of the mind, which it is impossible he should look into; for whatever makes manifest is light. It may suppose the will of sinning is utterly taken away, when yet there is an unsearchable reserve for a more suitable object, a more vigorous temp­tation. has a man had a contest with any lust, and a

blessed victory over it by the Holy Ghost, when he thinks it is utterly expelled, he ere long finds that it was but retired. It can he so close in the mind's darkness, in the disorder of the affections, that no eye can discover it.

            The best of our wisdom is but to watch its first appear­ances, to catch its first under-earth heavings and work­ings, and to set ourselves in opposition to them; for to follow it into the secret corners of the heart, that we cannot do. It is true, there is yet a relief in this case, namely, that he to whom the work of destroying sin in us is committed, namely, the Holy Ghost, comes with his ax to the very root, neither is there any thing that is not open and naked unto him. But we, in a way of duty, may hence see what an enemy we have to deal with.

            2. As it is unsearchable, so it, is deceitful; it is " de­ceitful above all things." There is great deceit in the dealings of men in the world, great in their counsels and contrivances, in reference to their affairs, private and public; great deceit in their words and actings: the world is full of deceit and fraud. But all this is nothing to the deceit that is in man's heart towards himself. Now deceitfulness, added to unsearchableness, gives a great addition of strength to sin. I speak not yet of the deceit­fulness of sin itself, but the deceitfulness of the heart where it is seated. Now this deceitfulness of the heart lies chiefly in two things.

            (1.) That it abounds in contradictions, so that it is not to be found and dealt with according to any constant rule and way of procedure. There are some men that seem to be made up of contradictions; sometimes to be very wise in their affairs, sometimes very foolish, very open, and very reserved; very facile, and very obstinate; very easy to be entreated, and very revengeful, all in a remarkable height. This is generally accounted a bad character: but in general, in respect of moral good or evil, it is so with the heart of every man; flaming hot, and key cold; weak, and yet stubborn; obstinate, and facile. The frame of the heart is ready to contradict itself every moment. Now you would think you had it all in such a way; anon it is quite otherwise. So that none know what to expect from it. The rise of this is the disorder that is brought upon all its faculties by sin. GOD created them all in a perfect harmony and union. The mind and reason were in perfect subjection and sub­ordination to GOD; the will answered in its choice of good the discovery made of it by the mind; the affec­tions constantly and evenly followed the understanding. The mind's subjection to GOD was the spring of the orderly and harmonious motion of the soul, and all the wheels in it. That being disturbed by sin, the rest of the faculties move cross and contrary one to another; the will chooseth not the good which the mind discovers; the affections delight not in that which the will chooseth, but all jar and interfere, cross and rebel against each other. This we have got by our falling from GOD. Hence sometimes the will leads, the judgment follows: yea, commonly, the affections, that should attend upon all, get the sovereignty, and draw the whole soul captive after them. And hence it is that the heart is made up of so many contradictions. Sometimes the mind retains its sovereignty, and the affections are in subjection. This puts a good face upon things. Immediately the rebellion of the affections, or the obstinacy of the will, take place, and the whole scene is changed.

            This makes the heart deceitful above all things; it is not constant to itself, is under no certain conduct, but has a rotation in itself, where oft-times the feet lead and guide the whole.

            (2.) Its deceit lies in its full promisings upon the first appearance of things; and this also proceeds from the same principle. Sometimes the whole heart appears in a fair frame, all promises to be well. Within a while the whole frame is changed; the mind was not at all affected, the affections are gone off, and all the fair promises of the heart are depraved with them. Now add this deceit­fulness, and we shall find that the difficulty of dealing, with sin in its seat and throne will be exceedingly in­creased. A deceiving and a deceived heart, who can deal with it? Especially considering that the heart employs all its deceits unto the service of sin.

that is in the heart, all its false promises, and the All appear­ances promote the interest of sin. Hence GOD cautions the people to look to it, "lest their own heart should entice and deceive them." Who can mention the trea­cheries that he in the heart of man? It-is not for nothing that the Holy Ghost so expresseth it above all things;" uncertain in what it loth, and false in what it promises. And hence moreover it is, amongst other causes, that in the pursuit of our war against sin, we have not only the old work to go over and over, but new work still; still new stratagems to deal with, as the manner will be where unsearchableness and deceitfulness are to be contended with.

            There are many other properties of this seat of sin, which might be insisted on, but that would too far divert us; and therefore I shall pass these over with some few considerations.  Never let us reckon that our work in contending against sin, in crucifying, mortifying, and subduing of it, is at an end. The place of its habitation is unsearchable; and when we may think we have thoroughly won the field, there is still some reserve remaining that we knew not of. Many "conquerors have been ruined by their carelessness after a victory; and many have been spiri­tually wounded after great successes against this enemy. David was so; his great surprisal into sin was after a long profession, manifold experiences of GOD, and watchful keeping himself from his iniquity. And hence, in part, has it come to pass, that the profession of many has declined in their old age. They have given over the work of mortifying of sin before their work was at an end. There is no way for us to pursue sin in its unsearchable habitation, but by being endless in our pursuit. And that command of the apostle which we have, Col. 3: 5, on this account, is as necessary for them to observe who are towards the end of their race, as those that are but at the beginning of it. "Mortify therefore your members that are on the earth;" be always doing it whilst you live. It is true, great ground is obtained when the work is vigorously and constantly carried on. But yet the work must be endless. If we give over, we shall quickly see this enemy exerting itself with new strength. It may be, under some great affliction, or in some eminent en­joyment of GOD, in the sense of the sweetness of blessed communion with CHRIST, we have been ready to say, that there was an end of sin, that it was dead and gone for ever. But have we not found the contrary by experience? has it not manifested that it was only retired into some unsearchable recesses of the heart; let us then reckon on it, that there is no way to have our work done but by always doing of it.

            2. It has its residence in that which is various, in­ constant, deceitful above all things, this calls for per­petual watchfulness against it. An open enemy that deals

by violence only, always gives some respite; you know where to have him, and what he is doing, so as that some­times you may sleep without fear. But against adversaries that deal by deceit and treachery, which have long swords, and reach at the greatest distance, nothing will give security but perpetual watchfulness. It is impossible we should, in this case, be too jealous, doubtful, suspicious, or watchful. The heart has a thousand wiles, and if we are in the least off our watch, we may be sure to be sur­prised. Hence are those reiterated commands and cau­tions given for watching, for being circumspect, diligent, careful. There is no living for them who have to deal with an enemy deceitful above all things, unless they persist in such a frame, All cautions that are given in the case are necessary, especially that, "Remember not to believe." Does the heart promise fair? Rest not on it,, but say to the Lord CHRIST, Lord, do you undertake for me. Does the sun shine fair in the morning? Reckon not on a fair day; the clouds may arise and fall; though the morning give a fair appearance of serenity and peace, turbulent affections may arise, and cloud the soul with sin and darkness.

            3. Commit then the whole matter, with all care and diligence, unto him who can search the heart to the utter­most, and knows how to prevent all its treacheries. In the things before-mentioned lies our duty, but here lies our safety. There is no treacherous corner in our hearts but he can search it to the uttermost; there is no deceit in them but he can disappoint it. This course David takes, Psal. cxxxix. After he had set forth the omnipre­sence of GOD, and his omniscience, ver. 8, 9, 1O, he makes improvement of it, ver. 23! " Search me, O Lord, and try me." As if he had said, It is but a little that I knoww of my deceitful heart; only I would be sincere, I would not have reserves for sin therein; wherefore do You, who art present with my heart, who knows my thoughts long before, undertake this work, perform it throughly, for you alone art able so to do.

 

CHAP. 2

Indwelling Sin, Enmity against GOD.

 

            We have seen the seat of this sin. In the next place I shall consider one property of it that belongs unto its nature, and this always wherever it is. And this is that which is expressed by the apostle, Rom. 8: 7, "The carnal mind is enmity against GOD;" that which is here called, q)govnµa rfs aagxos, "the wisdom of the flesh," is the same with the sin which we insist on. And what says he hereof? "It is enmity against GOD."

            1. It is not only an enemy, for so possibly some recon­ciliation might be made, but it is enmity itself, and so -not capable of accepting any terms of peace. Enemies may be reconciled, but enmity cannot. Yea, the only way to reconcile enemies, is to destroy the enmity. So the apostle in another place tells us, Rom. 5: 1O, "We who were enemies, are reconciled unto Gad;" that is a work brought about by the blood of CHRIST, the recon­ciling of the greatest enemies. But when he comes to speak of enmity, there is no way for it, but it must be abolished, Ephes. 2: 15, " Having abolished in his flesh the enmity." There is no way to deal with enmity but by its abolition or destruction. And this also lies in it, that every part of it, the least degree of it, that can possibly remain in any one, whilst there is any thing of its nature, is enmity still. It may not be so effectual in operation, but it is enmity still. As every drop of poison is poison, and will infect, and every spark of fire is fire, and will burn; so every thing of sin, the last, the least of it, is enmity, it will poison, it will burn. Mortification abates its force, but does not change its nature. Grace changeth the nature of man, but nothing can change the nature of sin. It is enmity still, sin still. This then by it is our condition. " GOD is love," 1 John 4: 8. He is so in himself, eternally excellent and desirable above all. He is so to us, he is so in the blood of his Son, and in all the inexpressible fruits of it, by which we are what we are, and wherein all our future hopes and expectations are wrapped up. Against this GOD we carry about us an enmity; an enmity that is incapable of cure or reconciliation. De­stroyed it may be, it shall be, but cured it cannot be.

            And herein lies no small part of its power; it can admit of no terms of peace, of no composition. There may be a composition where there is no reconcilia­tion. There maybe a truce where there is no peace. But with this enemy we can obtain neither the one nor the other. It is never quiet, conquering nor conquered. It is in vain for a man to have any expectation of rest from his lust, but by its death. Some in the tumult of their corruptions seek for quietness by laboring to satisfy them, "making provision for the flesh to fulfill the lusts thereof," as the apostle speaks, Rom. 13: 14. This is to slack fire by wood and oil. As all the fuel in the world, all the fabric of the creation that is combustible, being cast into the fire, will not at all satisfy it, but increase it; so it is with satisfaction given to sin by sinning, it does but inflame and increase. If a man will part with some of his goods unto an enemy, it may satisfy him; but enmity will have all, and is not one whit the more satisfied than if it had received nothing at all. Like the lean cattle, that were never the less hungry, for having de­voured the fat. You cannot bargain with the fire to take but so much of your houses, ye have no way but to quench it. It is in this case as it is in the contest be­tween a wise man and a fool, Prov. 29: 9, " Whether he rage or laugh, there is no rest." Whatever temper he be in, his- importunate folly makes him troublesome. It is so with this indwelling sin, whether it rage or laugh, whether it violently tumultuate, as it will do on provo­cations and temptations, or whether it seem to be pleased, all is one; there is no peace, no rest to he had with it.

Had it been of any other nature, some other way might have been fixed on, but now all the relief the soul has must he in its ruin.

            2. It is not only enmity, but enmity against GOD. It has chosen a great enemy indeed. It fights against the Spirit, or the Spiritual principle that is in us, to conquer it.; it fights against our souls to destroy them. But its proper object is GOD; it is enmity against GOD; GOD as the Law-giver, GOD as holy, GOD as the author of the gospel. Whydoes it render the soul carnal, unbelieving,unspiritual, weary, wandering? It is because of its enmity to GOD, whom the soul aims to have communion with in duty, It has, as it were, that command from SATAN, which the Assyrians had from their king, "Fight neither with small nor great, save only with the king of Israel," I Kings 22:31,

            It is neither great nor small, but GOD himself, the King of Israel, that sin sets itself against. There lies the secret reason of all its opposition to good, even because it relates to GOD. As the Assyrians, because of his show of a king, assaulted Jehoshaphat, but when they found it was not Ahab, turned back from pursuing of him. So when there is a show of the worship of GOD, sin may make head against it at first, but when the duty cries out in the heart that indeed GOD is not there, sin turns away to seek out its proper enemy, even GOD himself. And hence do many poor creatures spend their days in dismal superstitions, without any great reluctancy from within, when others cannot be suffered freely to watch with CHRIST in a spiritual manner one hour.

            It is thus also in respect of all propensity to sin, as well as aversion from GOD. It is GOD himself that is aimed at. It is true, the pleasures of sin greatly in­fluence sensual affections;. but it is the holiness and authority of GOD, that sin itself rises up against. It hates the yoke of the Lord; "You have been weary of rue," says GOD to sinners, and that during their performance of abundance of duties. Every act of sin is a fruit of being weary of GOD. Thus Job tells us what lies at the bottom in the heart of sinners; "They say to the Lord, Depart from us;" it is enmity against him. Here lies the formal nature of every sin, it is an opposition to GOD, a casting off his yoke, a breaking off the dependence which the creature ought to have on the Creator. And the apostle, Rom. 8: 7, gives the reason why he affirms the carnal mind to be enmity against GOD; namely, because it is not subject to the law of GOD, nor indeed can it. It never is, nor will, nor can be subject to GOD, its whole nature consisting in opposition to him. The soul wherein it is, may be subject to the law of GOD, but sin will not be in subjection.

            This enmity against GOD is universal. Some conten­tions are bounded to particular concerns, this is about one thing, that about another. It is not so here; the enmity is absolute and universal, as are all enmities that are grounded in the nature of the things themselves: for 1. It is universal to all of GOD: and, 2. It is universal in all of the soul.

            1. It is universal to all of GOD. If there were anything of GOD, his nature, properties, will, his law or gospel, any duty of obedience to him, of communion

with him, that sin had not an enmity against, the soul might have a retreat within itself, by applying itself to that of GOD, to that of duty towards him, to that of

communion with him, that sin would make no opposition against. But the enmity lies against GOD, and all of GOD, and every thing wherein we have to do with him. It is not subject to the law, nor any part nor parcel, word or tittle of the law. Sin is enmity to GOD, as GOD, and therefore to all of GOD; not his goodness, not his holi­ness, not his promises only. There is not any thing of him, which it does not make head against; nor any duty, private, public, in the heart, in external works, which it opposeth not. And the nearer any thing is to GOD, the greater is its enmity unto it. The more spirituality is in any thing, the greater is its enmity. That which has most of GOD, has most of its opposition. Concerning them in whom this law is predominant, GOD says, " Ye have set at nought all my counsel, and you would have none of my reproof," Prov. 1: 25. Not this or that part of GOD's counsel, but all his counsel, whatever he calls for, in every particular; all is set at nought, and nothing of his reproof attended to. A man would not think it strange that sin should maintain an enmity against GOD in his law, which comes to condemn it; but it raiseth a greater enmity against him in his gospel, wherein he tenders mercy and pardon, and that merely because more of the glorious properties of GOD's nature, more of his excel­lencies and condescension, is manifested therein.

            2. It is universal in all of the soul. Would this. law of sin have contented itself to have subdued any one faculty of the soul, would it have left any one at liberty, airy one affection free from its yoke and bondage, it might possibly have been with more ease opposed or subdued. But. when CHRIST cones with his spiritual power upon the soul to conquer it to himself, he has no quiet landing-place. He can set foot on no ground but what he must fight for and conquer. Not the mind, not an affection, not the will only, but all is secured against him. And when grace has made its entrance; yet sin will dwell in Pall its coasts. Were any thing in the soul at perfect freedom, there a stand might be made to drive it from all the rest of its holds: but it is universal, and wars in the whole soul. The mind has its own dark­ness and vanity to wrestle with; the will its own stub­bornness, obstinacy, and perverseness; every affection its own frowardness and aversion from GOD and sen-. suality; so that one cannot yield relief unto another as they ought; they have, as it were, their bands full at home. Hence it is that our knowledge is imperfect, our obedience weak, love not unmixed, fear not pure, delight not free and noble.

            3. Hereunto might be added its constancy. It is con­stant unto itself, it wavers not, it has no thoughts of yielding, notwithstanding the powerful opposition that is made to it both by the law and gospel.  What has been delivered might give us a little sense of it, and stir up to watchfulness. What can be of a more sad consideration than that we should carry about us constantly that which is enmity against GOD, and that not in this or that particular, but in all that he is, and in all wherein he has revealed himself?

            There are two general heads of the working of enmity, aversation and opposition. 1. Aversation. Our Savior describing the enmity that was between himself and the teachers of the Jews, says in the prophet, " My soul loathed them; and their soul also abhorred me," Zech. 11: 8. Where there is mutual enmity, there is mutual aversation, loathing, and abomination. So it was between the Jews and the Samaritans, they were enemies, and abhorred one another; as John 4: 9. 2. Opposition, or contending against one another, is the next product of enmity, Isaiah lxiii. 1O,. 11 He was turned to be their enemy, and he fought against them;" speaking of GOD towards the people. Where there is enmity, there will be fighting, it is the proper and natural product of it. Now both these effects are found in this sin.

            First, there is an aversion in it to GOD, and every thing of GOD. All indisposition unto duty, wherein com­munion with GOD is to be obtained, all weariness of duty, all carnality or formality under duty, all spring from this root. The wise man cautions us against this evil, Eccles. 5: 1, a When you goest to the house of GOD, keep thy foot." I-last you any spiritual duty to perform, and dost you design the attaining any communion with GOD? Look to thyself, take care of thy affections, they will be wandering, and that from their aversation to what you have in hand. There is not any good that we would do, wherein we may not find this aversation exercising itself. Let us a little consider this avers ation in such acts of obedi­ence wherein there is no concernment but that of GOD and the soul. In public duties there may be a mixture of other considerations. But let us take into considera­tion the duties of retirement, as private prayer and medi­tation, or else extraordinary duties, or duties to be per­formed in an extraordinary manner.

            (1.) In these will this aversation often discover itself.  A secret striving will be in them about close and cordial dealing with GOD. Unless the hand of GOD in his Spirit be high and strong upon the soul, even when convictions, real esteem of GOD, and communion with him, have carried the soul into its closet, yet if there be not the vigor and power of spiritual life constantly at work, there will be a secret loathness unto duty; yea, sometimes there will be a violent inclination to the contrary; so that the soul had rather do any tiling than vigorously apply itself. Here GOD and the soul are immediately con­cerned, and it is a great conquest to do what we would, though we come exceedingly short of what we should do.

            (2.) It discovers itself in the mind also. When we address ourselves to GOD in CHRIST, we are, as Job speaks, " to fill our mouths with arguments," ch. 23: 4, that we may be able to plead with him, as he calls on us to do, Isaiah xliii. 26, " Put me in remembrance, let us plead together." The sum is, that the mind should be furnished with considerations that are prevailing with GOD, and be in readiness to plead them in the most spiritual manner. Now is there no difficulty to get the mind into such a frame, as to lay out itself to the utmost in this work? To be clear, steady, and constant in its duty? To make use of its stores of promises and ex­periences? It starts, wanders, flags, all from this secret aversion to communion with GOD. Some complain that they can make no work of meditation, they cannot bend their minds unto it. I confess there may be a great cause of this, in their want of a right understanding of the duty itself. But yet this secret enmity has its hand also, both in their minds and in their affections. And here has been the beginning of the apostasy of many. I am persuaded there are very few that apostatise from a profession of any continuance, but their entrance was either some great and notorious sin that burdened their consciences, tainted their affections, and intercepted all delight in GOD; or else it was a course of neglect in private duties, arising from a weariness of contending against that powerful aversion which they found in them­selves unto there.

            As it is in respect of private, so it is also in respect of public duties, that have any thing extraordinary in them. What strivings, strugglings, and pleadings are there in the heart about them, especially against the spirituality of them! Yea, in and under them, will not the mind and affections sometimes be entangled with things new and strange unto them, such as, at the time of the least serious business, a man would not deign to take into his thoughts? But if the least liberty or advantage be given to indwelling sin; if it be not perpetually watched over, it will work to a strange and an unexpected issue. In brief, let the soul unclothe any duty whatever, private or public, any thing that is called good, let a man divest it of all outward respects. which secretly insinuate them­selves into the mind, and give it some complacency in what it is about, and he shall assuredly find somewhat of the power, and some of the effects of this aversation. It begins in loathness and indisposition, goes on with en­tangling the mind and affections with other things, and will end, if not prevented, in weariness of GOD.

            1. The great means to prevent the effects of this aversa­tion, is the constant keeping the soul in an universally holy frame. As this weakens the whole law of sin, so particularly this aversation. It is this frame only that will enable us to say with the Psalmist, Psalm lvii. 7, "My heart is fixed, O GOD, my heart is fixed." It is utterly im­possible to keep the heart in a prevailing holy frame in any one duty, unless it be so in all and every one. A constant even temper in all duties, in all ways, is the only preservative for any one way. Let not him who is neglective in public, persuade himself, that all will be clear and easy in, private, or on the contrary. There is an harmony in obedience, break but one part and you interrupt the whole.

            2. Labor to prevent the very beginnings of the work­ings of this aversation; let grace be beforehand with it in every duty. We are directed, 1 Pet. 4: 7, " to watch unto prayer;" and as it is unto prayer, so unto every duty; that is, to consider and take care that we be not hindered from within, nor from without, as to a due performance of it. Watch against temptations to op­pose them, watch against the aversation that is in sin to prevent it. As we are not to give place to SATAN, no more are we to sin. If it be not prevented in its first attempts, it will prevail.

            3. Though it do its worst, yet be sure it never prevail to a conquest. Be sure you be not wearied out by its importunity; do not faint by its opposition. Take the apostle's advice, Heb. 6: 11, " We desire that every one of you do show the same diligence to the full assurance of hope unto the end, that ye be not slothful." Still hold out in the same diligence. There are many ways whereby men are driven from a constant, holy perform­ance of duties, all of them dangerous, if not pernicious to the soul. Some are diverted by business, some by company, some by the power of temptations, some dis­couraged by their own darkness; but none so dangerous as this, when the soul gives over in part, or in whole, as wearied by the aversation of sin unto it. Our Savior's instruction is, we ought "always to pray and not to faint," Luke 18: 1. Opposition will arise, none so bitter and keen as that from our own hearts; if we faint we perish. " Take heed lest you be wearied," says the

apostle, " and faint in your minds," Heb. 12: 3. Such a fainting as is attended with a weariness, and that with a giving place to the aversation working in our hearts, is to be avoided, if we would not perish. That which is now so difficult, will increase in difficulty if we give way unto it. But if we abide in our station we shall prevail, the mouth of the Lord has spoken it.

            4. Carry about a constant humbling sense of this close aversation unto spiritualness that yet lies in our nature. If men find the efficacy of it, what consideration can be more powerful to bring them to humble walking with GOD? That after all the discoveries which GOD path made of himself unto them, all the kindness they have received from him; his doing of them good and not evil in all things there should be such an heart of unkindness and unbelief, as to have an aversion to communion with him? How ought the thoughts of it to cast us into the dust, to fill us with shame and self-abhorrency! What have we found in GOD in any of our approaches or addresses to him, that it should be thus with us? What iniquity have we found in him? " has he been a wilderness unto us, or a land of darkness?" Did we ever lose any thing by drawing nigh unto him? Nay, has not therein lien all the rest and peace which we have obtained?

            Is not he the fountain and spring of all our' mercies? has he not bid us welcome at our coming? Have we not received from him more than heart can conceive, or tongue ex­press? What ail then our foolish and wretched hearts, to harbor such a cursed dislike of him and his ways? Let us be ashamed and astonished at the consideration of it, and walk in an humble sense of it all our days.

 

CHAP. 3
The Work of this Enmity against GOD, by way of Opposition.

 

            How this enmity worketh byway of aversation has been declared. The second way Whereby it exerts opposition. Enmity will oppose and contend with that wherewith it is at enmity. It is so in things natural and moral. As light and darkness, heat and cold, so virtue and vice oppose each other. So it is with sin and grace,

says the apostle, these are contrary one to the other, Gal. 5: 17, *, they are placed, and set in mutual opposition, and that continually and constantly.

            Now there are two ways whereby enemies manage an opposition. By force, and by fraud. And both these are made use of by sin in its enmity against GOD. I shall begin with the first; or its acting in open opposition to GOD.

            In this there are four things expressing so many distinct degrees in its progress. 1. Its general inclination, it lusteth, Gal. 5: 1;. 2. Its particular way of contending, it fights or wars, Rom. 7: 23, James 4: 1, 1 Pet. 2: 11. 3. Its success in this conquest, it brings the soul into captivity to the law of sin, Rom. 7: 23.

4. Its growth and rage upon success, it comes up to madness, as an enraged enemy will do, Eccles. 9: 3. All which we must speak to in order.

            1. In general it is said to lust, 11 the flesh lusteth against the Spirit," Gal. 5: 17. This word expresseth the general nature of that opposition which sin maketh against GOD, and his grace in them that believe. And therefore the least degree of that opposition is expressed hereby. Hence all the actings of sin are called the " lusts of the flesh," Gal. 5: 16, " Ye shall not fulfil the lusts of the flesh." Nor are these lusts of the flesh those only whereby men act their sensuality, in not, drunkenness, uncleanness, and the dike, but they comprehend all the actings of sin whatever, in all the faculties and aflections of the soul. Thus Ephes. 2: 3, we have mention of the desires, or wills, or lusts of the mind, as well as of the flesh. The mind has its lusts, no less than the sensual appetite, which seems sometimes more properly to be called the flesh. And in the products of these lusts there are defilements of the spirit, as well as of the flesh, 2 Cor. 7: 1. That is, of the mind and understanding, as well as of the appetite and the body. Yea, by the flesh in this matter the whole old man is intended. And this flesh lusteth, which is the general foundation of all its opposition unto GOD. This it does two ways.

            First, In an hidden close propensity unto all evil. This lies in it habitually. Whilst a man is in the state of nature, fully under the power and dominion of this law

of sin, it is said, that "every figment of his heart is evil, and that continually," Gen. 6: 5. And where the power of it is broken, yet in its own nature it has still

an habitual propensity unto that which is evil, wherein its lusting does consist. It is with indwelling sin as with a river; whilst the springs of it are open, and waters

continually supplied to its streams, set a dam before it, and it causes it to rise and swell, until it bear down' all, or overflow the banks. Let these waters be dried up in

some good measure in the springs, and the remainder may be restrained. But still, as long as there is any running water, it will constantly press upon what stands

before it, according to its weight and strength. And if by any means it make a passage, it will proceed. So is it with indwelling sin; Whilst the springs of it are open,

in vain is it for men to set a dam before it by their con­victions, resolutions, vows, and promises. They may check it for awhile, but it will increase, rise high, and

rage at one time or another, until it bear down all those convictions and resolutions, or make itself an under­ground passage by some secret lust that shall give a full vent unto it. But now suppose the springs of it are much dried up by regenerating grace, the streams of it abated by holiness, yet, whilst any thing remains of it, it will be pressing to have vent, to press forward into actual sin. And this is its lusting.

            And this habitual propensity in it is discovered two ways: (I.) In its unexpected surprisals of the soul into foolish, sinful imaginations, which it looked not for, nor was any occasion administered to them. It is with in­dwelling sin as it is with the contrary principle of sanc­tifying grace. This gives the soul many a blessed sur­

prisal. It often brings forth an holy frame in the heart and mind, when we have had no previous rational con­siderations to work them there. And this manifests it to be an habitual principle prevailing in the mind. And thus also is it with indwelling sin.; ere the soul is aware, without any provocation or temptation, when it knows not, it is cast into a vain and foolish frame. Sin pro­duceth its figments secretly in the heart, and prevents the mind's consideration of what it is about. And these surprisals, if the soul be not awake to take speedy care for the prevention of their tendency, do often set all on fire, and engage the mind and affections in actual sin. (2.) This habitual inclination manifests itself in its readi­ness to close with every temptation: as we know it is in the nature of fire to burn, because it immediately lays

hold on whatever is combustible. There is from in­dwelling sin a continual disposition to be slipping, stum­bling, halting on every occasion. There is nothing so

vain, foolish, ridiculous, nothing so vile and abominable, but if it be proposed unto the soul in a way of tempta­tion, there is that in this law of sin, which is ready to answer it, before it be descried by grace. And this is the principal thing in this lusting of sin: it consists in its habitual propensity unto evil, manifesting itself by the involuntary surprisals of the soul unto sin; and its readi­ness to join with all temptations whatsoever.

            Secondly, Its lusting consists in its actual pressing after that which is evil, and actual opposition unto that which is good. The former instances spewed its constant readi­ness to this work, this now treats of the work itself. It is not only ready, but for the most part always engaged. It lusteth, says the Holy Ghost, it does so continually. It stirreth in the soul by one act or other constantly, almost as the blood in the veins. This the apostle calls its tempting, Jam. 1: 14, a Every man is tempted of his own lust." Now what is it to be tempted? It is to have that proposed to a man's consideration, which if he close with, it is sin unto him. This is sin's trade. It is raising up in the heart, and proposing to the mind and affections, that which is evil, trying, as it were, whether the soul will close with its suggestions, or how far it can carry them on, though it do not wholly prevail. It is restlessly and continually raising up and proposing in­numerable various forms and appearances of evil, in this or that kind, indeed in every kind, that the nature of man is capable to exercise corruption in. Something or other, in matter, or manner, or circumstance, inordinate, unspiritual, unanswerable unto the rule, it hatcheth and proposeth unto the soul.

            2. There, is its particular way of contending, it fights or wars; that is, it acts with strength and violence, as men do in war. (l.) It lusts, stirring and moving in­

ordinate figments in the mind, desires in the appetite and the affections. But, (2.) It rests not there, it cannot rest; it urgeth, presseth, and pursuetll its proposals

with earnestness, strength, and vigor, fighting, and contending, and warring to obtain its purpose. Would it merely propose things, and immediately acquiesce in the sentence of the mind that the thing is evil against GOD, and not farther to be insisted on, much sin might be pre­vented. But it rests not here, it proceeds to carry on its design, and that with earnestness and contention.

            Now this fighting or warring of sin consists in two things: First, In its rebellion against grace. Which ap­pears, 1. In the opposition it makes to the general pur­pose of the soul. 2. In the opposition it makes to par­ticular duties.

            1. In the opposition it makes to the general purpose of the soul. There is none in whom is the Spirit of CHRIST, but it is his general design to walk in conformity to him in all things. Even from the inward frame of the heart, to the whole compass of his outward actions, so it is with him. This the apostle sets forth, Phil. 3: 12-14, " Not as though I had already attained, either were already perfect; but I follow after, if I may apprehend that for which also I am apprehended of CHRIST JESUS.

            Brethren, I count not myself to have apprehended, but this one thing I do, forgetting those things’which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of GOD in CHRIST JESUS." He uses three words excellently expressing the soul's universal pursuit of this purpose of heart in cleaving to GOD. First, says he, ouuxro, ver. 12, I follow after: the word signifies properly to persecute, which with what earnestness and diligence it is usually done, we know. Secondly, mExruvqu,a,, I reach forward, reaching with great intention of spirit and affections. It is a great and constant endeavor that is expressed in that word. Thirdly, *, I press towards the mark; that is, even as men that are running for a prize. All set forth the vigor, earnest­ness, diligence, and constancy that is used in the pursuit of this purpose. And this the nature of the principle of grace required in them in whom it is. But yet we see with what failings their pursuit of this course is attended. The frame of the heart is changed, the heart is stolen away, the affections entangled, eruptions of unbelief and distempered passions discovered, carnal wisdom, with all its attendances, are set on work, all contrary to the general principle and purpose of the soul. And all this from the rebellion of this law of sin, stirring up the heart to dis­obedience.

            2. It rebels also in respect to particular duties. It raiseth a combustion in the soul against the particular commands of the law of grace. Take an instance in prayer. A man addresseth himself unto that duty, he would not only perform it, but he would perform it in that manner that the nature of the duty and his own condition require. He would pray in the spirit, fervently, with sighs and groans that cannot be uttered; in faith, with love and delight, pouring forth his soul to the Lord; but he will often find a rebellion, a fighting of the law of sin in this matter. He will find difficulty to get any thing done, who thought to do all things. I do not say that it is thus always, but it is so when sin wars and rebels, which expresseth an especial acting of its power.

            Secondly, It does not only rebel, but it assaults the soul; it sets upon the law of the mind and grace, which is the second part of its warring, 1 Pet. 2: 11, "They fight, or war against the soul." James 4: 1, a They fight, or war in your members." Peter shows what they fight against, namely, the soul, and the law of grace

therein; James, what they fight by, namely, the mem­bers, or the corruption that is in our mortal bodies. It takes the part of an assailant as well as of a resister. It

makes attempts for rule and sovereignty, as well as opposeth the rule of grace. Now all war and fighting has somewhat of violence in it, and there is therefore some

violence in that acting of sin, which the Scripture calls fighting and warring. And this assailing efficacy of sin, as distinguished from its rebelling, things consists in these.

            1. In all its positive actings, stirring up to sin by the vanity of the mind, or the sensuality of the affections, whereby it sets upon the soul, when the law of grace is not actually putting it on duty, so that therein it does not rebel, but assault.

            2. Its importunity seems also to be noted in this ex­pression. Enemies in war are restless, pressing, and importunate. So is the law of sin. Does it set upon

the soul? Cast-off its motions, it returns; rebuke them by the power of grace, they withdraw for awhile, and return again. Set before them the cross of CHRIST, they do as those that came to take him. They went back­ward, and fell unto the ground, but they arose again, and laid hands on him. Sin gives place for a season, but

returns and presseth on the soul again. Urge the love of GOD in CHRIST, though it be stricken, yet it gives not over. 

            Present hell-fire unto it, it rusheth into the midst of those flames. Reproach it with its folly and madness, it knows no shame, but presseth on still. Let the thoughts of the mind strive to fly from it, it follows as on the wings of the wind. And by this importunity it wearies and wears out the soul; and if the greater remedy, Rom. 8: 13, come not timely, it prevails to a conquest. There is nothing more marvelous nor dreadful in the working of sin, than this its importunity. The soul knows not what to make of it; it dislikes, abhors, abominates the evil it tends to; it despises the thoughts of it, hates them as hell, and yet is by itself imposed on with them.

            3. It carries on its war, by entangling the affections, and drawing them into a combination against the mind. Let grace be enthroned in the mind, yet if sin entangles the affections, it has gotten a foot from whence it con­tinually assaults the soul. Hence the great duty of mortification is chiefly directed to take place upon the affections, Col. 3: 5, " Mortify therefore your members which are upon the earth, fornication, uncleanness, in­ordinate affection, concupiscence, and covetousness, which is idolatry." The members that are upon the earth arc our affections. For in the outward part of the body sin is not seated. In particular, not covetousness, which is there enumerated to be mortified amongst our members that are on the earth. Yea, after grace has taken pos­session of the soul, the affections are the principal seat of the remainders of sin. And when sin can possess any affection, love, delight, fear, it will make fearful assaults upon the soul. For instance, has it got the love of any one entangled with the world, the lust of the flesh, the lust of the eyes, or the pride of life? How will it take advantage of every occasion to break in upon the soul. It shall do nothing, attempt nothing, be in no place, or company, perform no duty, private or public, but sin will have one blow or other at it; it will be one way or other soliciting for itself.

            This is the sum of what we shall offer on this acting of sin in fighting and warring against our souls, which is so often mentioned in Scripture. And a due consideration of it is of no small advantage unto us, especially to bring us unto self-abasement, to teach us to walk humbly and mournfully before GOD. There are two things that are suited to humble the souls of men. And they are, first, a due consideration of GOD, and then of themselves. Of GOD in his greatness, glory, holiness, power, majesty, and authority; of ourselves in our mean, abject, and sinful condition. Now of all things in our condition, there is nothing so suited unto this end as that which lies before us; namely, the vile remainders of enmity against GOD, which are yet in our hearts and natures. And it is no small evidence of a gracious soul, when it is willing to search itself in this matter, and to be helped therein from the word of truth. When it is willing that the word should dive into the secret parts of the heart, and rip open whatever of evil and corruption lies therein. Host men love to hear of the doctrine of grace, of the pardon of sin, of free love, and suppose they find food therein; but to be breaking up the fallow-ground of their hearts, to be inquiring after the weeds and briars that grow in them, they delight not so much. Though this be no less necessary than the other. This path is not so beaten as that of grace, though it be the only way to come to a true knowledge of grace itself. It may be, some who are wise in other truths, may yet be so little skilled in searching their own hearts, that they may be slow in the perception of these things. But this does and neglect is to be shaken off, if we have any regard to our own souls. It were to he wished, that we would all apply our hearts more to this work, even to come to a true understanding of the nature, power, and subtilty of this our adversary, that our souls may be humbled; and that,

            (1.) In walking with GOD. His delight is with the humble, those that tremble at his word, the mourners in Sion; and such are we only, when we have a due sense of our own vile condition. This will beget reverence for GOD, a sense of our distance from him, admiration of his grace and condescension, a due valuation of mercy.

            (2.) In walking with others, it lays in provision to pre­vent those great evils of judging, spiritual unmerciful­ness, harsh censuring. This will lead us to meekness,

compassion, readiness to forgive, to pass by offences, even when we shall consider what is our state, as the apostle plainly declares, Gal., 6: 1. The man that under­

stands the evil of his own heart, is the only fruitful and truly believing and obedient person. Others are fit only to delude themselves, to disquiet families, churches, and all relations whatever. Let us consider our hearts wisely, and then go and see if we can be proud of our gifts, our graces, our enjoyments. Let us go then and judge, con­demn, reproach others that have been tempted; we shall find a great inconsistency in these things.

            The third thing assigned to this law of sin is its oppo­sition unto GOD. What is contained, in this expression shall be declared in the ensuing observations. 1. It is not directly the power of sin that is here expressed, but its success. But success is the greatest evidence of power, and leading captive in war is the heighth of suc­cess. 2: It leads the soul captive unto the law of sin. Not to this or that particular sinj but to the law of sin. GOD ordereth things so; and gives out such supplies of grace unto believers, that they shall not be made a prey unto this or that particular sin. 3. This leading captive argues a prevalency against the contrary actings of the will. The will opposeth, and makes head, as it were, against the working of sin. And herein consists the lusting of the Spirit against the flesh, Gal. 5: 17. That is, the contending of grace to expel and subdue it.

            (1.) That the power of sin is great; and this appears in its prevalency unto captivity against the actings and contendings of the will for liberty from it. Had it no opposition made unto it, or were its adversary weak, negligent, slothful, it were no great evidence of its power that it made captives. But its prevailing against dili­gence, activity, watchfulness, the constant renitency of the will, this evinceth its efficacy.

            (2.) This leading captive intimates success. Had it not success in particular, it could not be said at all to lead captive. Rebel it might, assail it might, but it cannot be said to lead captive without some successes. And there are several degrees of the success of sin in the soul. Sometimes it obtaineth the consent of the will, but is cast out by grace, and proceeds no farther. Some­times it wearies and entangles the soul] that it turns aside, as it were, and leaves contending, which is a suc­cess also.

            The fourth and last degree of the opposition made by the law of sin to GOD and the law of his will and grace, is in its rage and madness. There is madness in its nature, Eccles. 9: 3, "The heart of the sons of men is full of evil, and madness is in their heart." The evil that the heart of man is full of by nature, is that in­

dwelling sin whereof we speak. And this is so in their heart, that it riseth up unto madness. The Holy Ghost expresseth this rage of sin by a fit similitude, which he uses in sundry places, as Jer. 2: 24, Hos. 8: 9. It maketh men as a wild ass; she traverseth her ways, and snuffeth up the wind, and runneth whither her mind leads her. We may a little consider what lies in this madness and rage of sin.

            1. For the nature of it; it seems to consist in a violent, heady, pressing unto evil. Violence, importunity, and pertinacy are in it. It is the torturing of the soul by any sin to force its consent. It riseth up in the heart, is. denied by the law of grace, and rebuked; it returns and exerts its poison again; the soul is startled, casts it off; it returns again with new violence and importunity, the soul cries out for help and deliverance, looks round about to all springs of gospel grace, trembles at the furious assaults of sin, and casts itself into the arms of CHRIST for deliverance. And if it be not able to take that course, it is foiled and hurried up and down through the.mire of foolish imaginations, corrupt and noisome lusts, which rend and tear it as if they would devour its whole spiritual life and power. This is plain madness and fury. We need not seek far for instances, we see men mad on their lusts every day; and, which is the worst kind of madness, their lusts do not rage so much in them as they rage in the pursuit of them. Are those greedy pursuits of things in the world, which we see some men engaged in, any thing else but plain madness? GOD, who searcheth the hearts of men, knows that the most of things that are done with other pretences in the world, are nothing but the actings of men mad and furious in the pursuit of their lusts.

            2. Sin riseth not unto this heighth ordinarily, but when it has got a double advantage. (1.) When it is provoked, enraged, and heightened by some great temptation. Though it be a poison in itself, yet being inbred in nature, it grows not violently outrageous without the contribu­tion of some new poison of SATAN unto it in a suitable temptation. (2.) It must be advantaged by some former entertainment. Sin grows not to this height at its first assault. Had it not been suffered to make its entrance, had there not been some yielding in the soul, this had not come about. The great wisdom of the soul in dealing with indwelling sin, is to put a violent stop unto its be­ginnings. Venture all on the first die, rather than yield one step. If through the deceit of sin, or the negligence of the soul, or its carnal confidence, it makes any entrance into the soul, and finds any entertainment, it gets strength and power, and insensibly arises to the frame under con­sideration. You hadst never had the experience of the fury of sin, if you hadst not been content with some of its dalliances. Hadst thou not brought up this servant, this slave diligently, it would not have now presumed beyond a son. Now when the law of sin, in any particular, has got this double advantage, the furtherance of a vigorous tempta­tion, and some prevalency formerly obtained, whereby it is let into the strengths of the soul, it often riseth up to this.

 

 

CHAP. 4

Indwelling Sin proved to be deceitful.

 

            The second way whereby indwelling sin works, is by fraud. It adds deceit unto power. The efficacy of that must needs be great, and is carefully to be watched against, by all such as value their souls.  That sin is deceitful, we have the express testimony of the Holy Ghost, as Heb. 3: 13, "Take heed that ye be not hardened by the deceitfulness of sin." Deceitful it is; take heed of it, watch against it, or it will produce its utmost effect in hardening the heart against GOD. It is on the account of sin that the heart is said to be " deceit­ful above all things;" Jer. 17: 9. Take a man in other things, and as Job speaks, though he "would be wise'

and crafty, he is like the wild ass's colt," Job 11: 12, s poor, vain, empty nothing. But consider his heart on the account of this law of sin, it is crafty and deceitful above all things. "They are wise to do evil," says the prophet, "but to do good they know not," Jer. 4: 22. To the same purpose speaks the apostle, Ephes. 4: 22, "The old man is corrupt according to deceitfull lusts.!" Every lust, which is a branch of this law of sin, is deceit­ful; and where there is poison in every stream, the foun­tain must needs be corrupt. No particular lust has any deceit in it but what is communicated unto it from this fountain of all actual lust, this law of sin. Hence are those manifold cautions that are given us to take heed that we be not deceived., if we would take heed that we do not sin. See Eph. 5: 6, 1 Con. 6: 9, 15: 33, Gal. 6: 7, Luke 21: S. From all which testimonies we may learn the influence that deceit has unto sin, and consequently the advantage that sin has to put forth its power by. its deceitfulness. Where it prevails to deceive, it fails not to bring forth its fruit.

            The ground of this efficacy of sin by deceit is taken from the faculty of the soul affected with it. Deceit properly affects the mind; it is the mind that is deceived.. When sin attempts any other way of entrance into the soul, as by the affections, the mind retaining its right sovereignty, is able to give check and control unto it. But where the mind is tainted, the prevalency must be great. For the mind, or understanding, is the leading faculty of the soul. Hence it is that though the entangle­ment of the affections be oft-times most troublesome, yet the deceit of the mind is always most dangerous; and that because of the place that it possesseth in the soul, as to all its operations. Its office is to guide, direct, choose, and lead; and " if the light that is in us be darkness, how great is that darkness!"

            And this will farther appear, if we consider the nature of deceit in general. It consists in presenting to the ruind things otherwise than they tire. This is the general nature of deceit, and it prevails many ways. It hides what ought to be seen and considered, conceals circuni­stances and consequences, presents what is not, or things as they are not. This is the nature of deceit; it is a representation of a matter under disguises, hiding that which is undesirable, proposing that which indeed is not iii it, that the mind may make a false judgment of it. Again, deceit has advantage by the way of management, which is inseparable from it. It is always carried on by degrees, by little and little, that the whole of the design be not at once discovered. Stephen tells us, that the king of Egypt dealt subtilly or deceitfully with their kindred, Acts 7: 19. How he did it we may see Exod. 1: He did not at first fall to killing them, but says, ver. 1O, " Come, let us deal wisely," beginning to oppress them. This brings forth their bondage, a•er. 11. Having got this ground to make them slaves, he proceeds to destroy their children, ver. 16. He fell not on them all at once, but by degrees. And this may suffice to skew in general, that sin is deceit­ful, and the advantages it has thereby.

            For the manner and progress of sin in working by deceit, we have it fully expressed James 1: 14, 15, " Every man is tempted when he is drawn away of his own lust, and enticed; then, when lust has conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death." This place, declaring the whole of what we aim at in this matter, must be particularly insisted on.

            In the foregoing verse, the apostle manifests that men are willing to drive the old trade, which our first parents at the entrance of sin set up with, namely, excusing themselves in their sins, and casting the occasion and blame of them on others. It is not, say they, from them­selves, their own nature and inclinations, that they have committed such evils, but merely from their temptations. And if they know not where to fix the evil of those temp­tations, they will lay them on GOD himself, rather than go without an excuse. This evil in the hearts of men the apostle rebuketh, ver. 1,3, " Let no man say when he i:i tempted, I am tempted of GOD, for GOD cannot be tempted of evil, neither tempteth he any man." And to she v the justness of this reproof, he discovers the true causes of the rise and progress of sin, manifesting that the whole guilt of it lies upon the sinner, and that the whole punishment of it, if not graciously prevented, will be his lot also.

We may observe in the words, 1. The end aimed at in all the actings of sin, or the tendency of it in its own nature, and that is death: "Sin, when it is finished, bringeth forth death.:" the everlasting death of the sinner; pretend what it will, this is the end it aims at and tends to. Hiding of ends and designs is the principal property of deceit. This sin does to the utmost; other things innumerable it pleads, but not that it aims at the death, the everlasting death of the soul. And a fixed apprehen­sion of this end of every sin, is a blessed means to prevent its beguiling.

            2. The general way of its acting towards that end is by temptation: "Every man is tempted of his own lust." Every man is tempted, that is, every man is beguiled or deceived by his own lust, or indwelling sin, which are the same.  The degrees whereby sin proceeds in this work of tempting, or deceiving, are five. (1.) Drawing away "Every man is tempted when he is drawn away of his own lust." (2.) Enticing: "And is enticed." (3.) The conception of sin: " When lust has conceived," when the heart is enticed, then lust conceives in it. (4.) The bringing forth of sin in its actual accomplishment s" When lust has conceived it brings forth sin." (5.) The filling up of the measure of it, whereby the end originally designed by lust is brought about: " Sin when it is finished, bringeth forth death." As naturally and necessa­rily as it bringeth forth sin, so sin finished infallibly pro­cureth eternal death.

            I shall principally consider the three first, wherein the main strength of the deceit of sin does lie.  The first thing which sin is said to do, working in a way of deceit, is to drag au'w,, or to draw ruff; Whence a man is said to be drawn off, or drawn away, and diverted, namely, from attending to a course of obedi­ence and holiness. What it aims at in its deceiful work­ing, is to draw off and divert the mind from the discharge of its duty.

            There are two things which belong to the mind, in that special office which it has about the obedience which GOD requires. 1. To keep itself and the whole soul in such a posture as may render it ready to all duties of obedience, and watchful against all inticements to the conception of sin. 2. In particular, carefully to attend unto all particular actions, that they be performed as GOD requires, for matter, manner, time and season, agree­ably unto his will, as also for the obviating all particular tenders of sin in things forbidden. In these two things consists the whole duty of the mind of a believer. And from both of them does indwelling sin endeavor to draw it off.

            The first of these is, the duty of the mind, in reference to the general frame and course of the whole soul; and hereof two things may be considered. (1.) That it is founded in a due, constant consideration of ourselves, of sin, and its vileness; of GOD and of his goodness. And from both these does sin labor to draw it off. (2.) In attending to those duties which are suited to obviate the working of sin in an especial manner.

            (1.) It endeavors to draw it off from a due considera­tion and sensibility of its own vileness, and the danger wherewith it is attended. This, in the first place, we shall instance in. A due constant consideration of sin in its nature, in all its aggravating circumstances, in its end and tendency, especially as represented in the blood and cross of CHRIST, ought always to abide with us. He that walks humbly walks safely. This is the design of Peter's advice, 1 Epist. 1: 17, "Pass the time of your sojourning here in fear." After he himself had miscarried by a different frame of mind, he gives this advice to all believers. It is not a servile fear, perplexing the soul that he inculcates, but such a fear as may keep men con­stantly calling upon the Father, with reference to the final judgment, that they may be preserved from sin, whereof they were in so great danger, which he advises them to " If ye call on the Father, who without respect of persons judges according to every man's work, pass the time of your sojourning here in fear." This is the humble frame of soul, and how is this obtained? How is this preserved? No otherwise than by a constant, deep apprehension of the evil, vileness, and danger of sin. So was it wrought, so was it kept up in the, approved publican: " GOD be merciful," says lie, " to me a sinner." A sense of sin kept him humble, and humility made way for his access to a testimony of the pardon of sin. This, therefore, in the first place, does the law of sin put forth its deceit in, namely, to draw the mind from this frame. It secretly and insensibly insinuates lessening, excusing, extenuating thoughts of it; or it draws it off from pon­dering upon it, from being conversant about it. And if, after the heart of a man has through the word, Spirit, and grace of CHRIST been made tender, soft, deeply sen­sible of sin, it becomes on any account, or by any means, to have less, fewer, or slighter, or less affecting thoughts of it, the mind of that man is drawn away by the deceit­fulness of sin.

            There are two ways, amongst others, whereby the law of sin endeavors deceitfully to draw off the mind from this duty. 1, It does it by an horrible abuse of gospel grace. There is in the gospel a remedy provided against the whole evil of sin, the filth, the guilt of it, with all its dangerous consequents. It is the doctrine of the deliver­ance of the souls of men from sin and death. A disco­very of the gracious will of GOD towards sinners by JESUS CHRIST. What now is the genuine tendency of this doc­trine, of this discovery of grace? This the apostle de­clares, Titus 2: 11, 12, " The grace of GOD that bringeth salvation, has appeared to all men, teaching us, that denying unGODliness and worldly lusts, we should live soberly, righteously, and Godly in this present world." This it teacheth, this we ought to learn by it. Hence universal holiness is called a " conversation that becometh the gospel," Phil. 1: 27. It becomes it as that which is answerable to its end, as that which it requires, and to which it ought to be improved. And accordingly it does produce this effect where the word is received and pre­served in a saving light. But herein does the deceit of sin interpose itself. It separates between the doctrine of grace, and the use and end of it. It stays upon its no­tions, and intercepts its influences in its proper applica­tion. From the doctrine of the assured pardon of sin, it insinuates a regardlessness of sin. GOD in CHRIST makes the proposition, and SATAN and sin make the conclusion.

            Indeed in opposition to this deceit lies much of the wisdom of faith, and power of gospel grace. When the mind is fully possessed with, and cast habitually and firmly into the mould of gospel truth, about the full and free forgiveness of all sins through the blood of CHRIST, then to be able to keep the heart always in a deep hum­bling sense of sin, abhorrency of it, and self-abasement for it, is a great effect of gospel wisdom. This is the trial and touchstone of gospel light. If it keep the heart sensible of sin, lowly, and broken on that account; if it teach us to water a free pardon with tears, to detest for­given sin, to watch diligently for the ruin of that, which yet shall never ruin us, it is divine, from above, of the Spirit of grace.

            Hence it comes to pass, that sometimes we see men walking in a bondage frame of spirit all their days, low in their light, mean in their apprehensions of grace, so that it is hard to discern whether covenant, in their prin­ciples, they belong unto; whether they are under the law; or under grace, yet they walk with a more conscientious tenderness of sinning, than many who are advanced into higher degrees of light and knowledge than they. Not that the saving light of the gospel is not the only prin­ciple of the gospel; but through the deceitfulness of sin it is variously abused to countenance the soul in a manifold neglect of duties, and to draw off the mind from a due consideration of the nature, desert, and danger of sin.

            And this is done several ways. (I.) The soul, having frequent need of relief by gospel grace against a sense of the guilt of sin, comes at length to make it a common and ordinary thing, and such as may be slightly per­formed. Having found a good medicine for its wounds, it comes to apply it slightly, and rather skinneth over, than curette its sores. A little less earnestness, a little less diligence serves every time, until the soul begins to secure itself of pardon in course. And this tends directly to draw off the mind from its constant and universal watch­fulness against sin. He whose light has made his way of access plain for the obtaining of pardon, if he be not very watchful, is far more apt to become formal, and careless in his work, than he who by reason of mists and darkness, beats about to find his way to the throne of grace.

            As a man that has traveled a road passes on without regard or inquiry; but he who is a stranger unto it, observing all turnings, and inquiring of all passengers,

secures his journey beyond the other. (2.) The deceit­fulness of sin takes advantage from the doctrine of grace, by many, ways to extend the bounds of the soul's liberty beyond what GOD has assigned. Some have never thought themselves free from legal bondage, until they have been brought into the confines of sensuality, and some into the depths of it. (3.) In times of temptation this deceit­fulness of sin will argue expressly for sin from gospel grace; at least it will plead for these two things: First, That there is not need of such a severe contending against it. If it cannot divert the mind wholly from attending to temptations to oppose them, yet it will endeavor to draw it off, as to the manner of its attendance. They need not use that diligence which at first the soul apprehended to be necessary. Secondly, It will be tendering relief as to the event of sin, that it should not turn to the destruction of the soul, because it may be pardoned by grace. And this is true, this is the great and only relief of the soul against sin.

            But when it is pleaded and remembered by the deceitfulness of sin in compliance with temptation, then it is poison; poison is mixed in every drop of this balsam, to the danger, if not death of the soul. And this is the first way whereby the deceitfulness of sin draws off the mind from a due attendance unto that sense of its vileness, which alone can keep it in that humble, self-abased frame that is acceptable with GOD. It makes the mind careless, as though its work were needless, because of the abounding of grace.

            2. Sin takes advantage to work by its deceit in this matter of drawing off the mind from a due sense of it, from the state and condition of men in the world. J shall only give one instance; men in their younger days have naturally their affections more quick, vigorous, and active. Many things befall men in their lives, that take off the edge and keenness of them. But as men lose in their affections, they improve in their understandings. Hence it is, that if what had place formerly in their affections, do not take place in their judgments, they utterly lose them, they have no more place in their souls. But if they are things that come to be fixed in their minds, they continue a high esteem for them, and do cleave as close unto them as they did when their affections were more vigorous. It is thus in things spiritual; the chief seat of the sensibility of sin is in the affections; as these in natural youth are great and large, so are they spiritually in spiritual youth. Besides, such persons are newly come off from their convictions, wherein they have been cut to the heart, and so made tender.

            Whatever touches upon a wound, is thoroughly felt: so does the guilt of sin before the wound given by conviction be thoroughly cured.  But now when the affections begin to decay naturally, they begin to decay also in things spiritual. Now in these decays, if the soul take not care to fix a deep sense of sin on the mind and judgment, thereby perpetually to affect the heart and affections, it will decay. And here the deceit of the law of sin interposeth itself. It suffers a sense of sin to decay in the affections, and diverts the mind from entertaining a due, constant, fixed considera­tion of it. And if as the sensibility of the affections decays, if as they grow heavy and obtuse, great wisdom and grace be not used to fix a due sense of sin upon the mind and judgment, which may provoke, excite, enliven, and stir up the affections every day, great decays will ensue. At first, sorrow, trouble, grief, fear, affected the mind, and would give it no rest.

            If afterwards the mind do not affect the heart with sorrow, the soul will be in danger of being hardened. And these are some of the ways whereby the deceit of sin diverts the mind from its constant watchfulness, The second part of this general duty of the mind, is to keep a constant, holy consideration of GOD and his grace. This evidently lies at the spring-head of gospel­ obedience. The way whereby sin draws off the mind from this part of its duty, is open and known sufficiently, though not sufficiently watched against. Now this the Scripture every where declares to be the filling of the minds of men with earthly things. This it placeth in direct opposition to that heavenly frame, which is the spring of gospel-obedience.

            Several ways there are whereby the deceitfulness of sin draws off the mind in this particular, but the chief of them is by pressing these things on the mind under the notion of things lawful. So all those who excused them­selves in the parable, from coming to the marriage-feast, did it on the account of their being engaged in their lawful callings. One about his farm, another his oxen, the means whereby he ploughed in this world. By this plea were the minds of men drawn off from that frame of heavenliness which is required to our walking with GOD, and the rules of not loving the world, or using it as if we used it not, are hereby neglected. What wisdom, what watchfulness, what serious frequent examination of ourselves is required, to keep our hearts in an heavenly frame, in the use and pursuit of earthly things. This is evident, that the engine whereby the deceit of sin draws off the mind in this matter, is the pretence of the law­fulness of things, against which very few are armed with sufficient diligence, wisdom, and skill. And this is the first attempt that indwelling sin makes upon the soul by deceit: it draws away the mind from a diligent attention to its course, in a due sense of the evil of sin, and a due and constant consideration of GOD and his grace.

 

 

CHAP. 5

The Deceit of Sin in drawing of the Mind from a due
Attendance unto Duties.

 

            Every duty performed in the strength of the Spirit, is contrary to the law of sin. But yet there are some duties, which in their own nature, and by GOD's appointment, have a peculiar influence into the weakening and subduing it. And these the mind of a believer ought principally in his whole course to attend unto. And these does sin in its deceit endeavor principally to draw off the mind from. Two of these duties are, prayer, especially private prayer; and meditation. These are as the blood and spirits in the veins; they have the same life, motion, and use. But yet because persons are generally at a great loss in this duty of meditation; I shall give briefly two or three rules for a right performance of it.

            1. Meditate on GOD with GOD; that is, when we would undertake thoughts and meditations on GOD, his excel­lencies, his properties, his glory, his majesty, his love, his goodness, let it be done in a way of speaking unto GOD, in a. deep humiliation and abasement of our souls before him. This will fix the mind, and draw it forth from one thing to another, to give glory to GOD in a due manner, and affect the soul until it be brought into that holy admiration of GOD, and delight in him, which is acceptable unto him. My meaning is, that it be done in a way of prayer and praise, speaking unto GOD.

            2. Meditate on the word in the word; that is, in the reading of it, we must consider the sense in the particular passages we insist upon, looking to GOD for guidance and direction in the discovery of his will therein, and then we trust labor to have our hearts affected with it.

            3. What we come short of in evenness and constancy in these things, let it be made up in frequency. Some are discouraged because their minds do not regularly supply them with thoughts to carry on their meditations. Let this be supplied by frequent returns of the mind to the subject proposed to be meditated upon, whereby new senses will still be supplied.

            These duties, I say, amongst others, do make an espe­cial opposition to the very being and life of indwelling sin. They are perpetually designing its utter ruin. I shall, in the pursuit of our present purpose, 1st, show the suit­ableness and usefulness of these duties, unto the ruining of sin. 2dly, show the means whereby the deceitfulness of sin endeavors to draw off the mind from a due attend­ance unto them.

For the first observe, (1.) That it is the proper work of the soul in these duties, to consider all the secret workings and actings of sin, what advantages it hash got, what temptations it is in conjunction withal, what harm it has already done, and what it is yet farther ready to do. I speak of that prayer which is attended with a due consideration of all the wants, straits, and emergencies of the soul. without this, prayer is not prayer; that is, whatever spew it has, it is no way useful, either to the glory of GOD, or the good of men. A cloud it is without water, driven by the wind of the breath of men. Nor was there ever any more present and effectual poison for souls found out, than the binding them to a constant form of words in their prayers, which themselves do not understand. But in this kind of prayer which we insist on, the Spirit of GOD falls in to give his assistance, and that in this very matter of discovering the most secret workings of sin: Rom. 8: 26, " We know not what to pray for as we ought, but he helps our infirmities;" he discovers our wants to us, and wherein chiefly we stand in need of relief. And we find it by daily experience, that in prayer, believers are led into such discoveries of the secret workings of sin in their hearts, as no considera­tions could ever have led them into. The Spirit, in this duty, is as the candle of the Lord to the soul, enabling it to search all the inward parts of the belly. It gives a holy, spiritual light into the mind, enabling it to search. the deep and dark recesses of the heart, to find out the subtile and deceitful machinations and imaginations of sin therein. Whatever notion there be of it, whatever power and prevalency in it, it is laid hand on, apprehended, brought into the presence of GOD, judged`, condemned. And what can possibly be more effectual for its destruc­tion? For together with its discovery, application is made to that relief which in JESUS CHRIST is provided against it. Hence it is the duty of the mind, " to watch unto prayer," l. Pet. 4: 7. To attend diligently to the estate of our souls, and to deal fervently and effectually with GOD about it. The like also may be said of medita­tion, wisely managed.

            (2.) In this duty there is wrought upon the heart a deep, full sense of the vileness of sin, with a constant renewed detestation of it, which, if any thing, undoubtedly tends to-its ruin. This is one design of prayer, one end of the soul in it, namely, to draw forth sin, to present it unto itself in its vileness and aggravating circumstances, that it may be loathed, abhorred, and cast away as a filthy thing; as Isa. 30: 22. He that pleads with GOD for sin's remission, pleads also with his own heart for its detesta­tion, Hos. 14: 3. Herein also sin is judged in the name of GOD; for the soul in its confession subscribes to GOD's detestation of it. There is indeed a course of these duties, which convinced persons give up themselves to, as a mere covert to their lust; they cannot sin quietly, unless they perform duty constantly. But that prayer we speak of is a thing of another nature, a thing that will allow no composition with sin, much less will serve the ends of the deceit of it, as the other formal prayer doth.

            It will not be bribed into a secret compliance with any of the enemies of GOD, or the soul, no not for a moment.  And hence it is that often in this duty, the heart is raised to the most effectual sense of sin, and detestation of it, that the soul ever obtains in its whole course of obedience.

            (3.) This is the way appointed and blessed of GOD to obtain strength and power against sin, Jam. 1: 5. Doth any man lack, let him ask of GOD. Prayer is the way of obtaining from GOD by CHRIST a supply of all our wants, assistance against all opposition, especially that which is made against us by sin. It is that wherein we call, and upon which the Lord JESUS comes in to our succor, with a suitable help in a time of need, Heb. 2: 17.

            (4.) Faith in prayer countermines all the workings of the deceit of sin; because the soul does therein con­stantly engage to GOD to oppose all sin whatsoever. Psal. exix. 1O6, " I have sworn, and I will perform it, that I will keep thy righteous judgments." This is the language of every gracious soul in its addresses to GOD. The inmost parts thereof engage themselves to GOD to cleave to him in all things, and to oppose sin in all things. He that. cannot do this, cannot pray. To pray with any other frame, is to flatter GOD with our lips,, which he abhorreth.

            And this exceedingly helps a believer in pursuing sin to its ruin. For, 1. If there be any secret lust that lies lurking in the heart, he will find it either rising up against this engagement, or using its artifices to secure itself from it. And hereby it is discovered; and the conviction of the heart concerning its evil furthered and strengthened. Sin makes the most certain discovery of itself, and never more evidently than when it is most severely pursued. 2. If any sin be prevalent in the heart, it will weaken the soul, and take it off from the univer­sality of this engagement unto GOD, it will breed a slight­ Less in it. Now when this is observed, it will exceedingly awaken a gracious soul, and stir it up to circumspection. As a causeless weariness and indisposition of the body is looked on as the sign of all approaching fever, or some dangerous distemper, which stirs up men to use a timely and vigorous prevention, that they be not seized upon by it; so is it in this case. When the soul of a believer finds an indisposition to make fervent, sincere engage­ments of universal holiness to GOD, it knows that there is some prevalent distemper in it, finds the place of it, and sets itself against it. 3. Whilst the soul can thus constantly engage itself to GOD, it is certain that sin can rise unto no ruinous prevalency. Yea, it is a conquest over sin, a most considerable conquest, when the soul does fully and clearly, without any secret reserve, come off with alacrity and resolution in such an engagement. 4. If the heart be not deceived by cursed hypocrisy, this engagement to GOD will greatly influence it to a peculiar diligence and watchfulness against all sin. Yea, a sense and consciousness of engagements against sin made to GOD, make it universally watchful against all its motions and operations. On these, and sundry other accounts, does faith in this duty exert itself to the weakening of the power of sin. If then the mind be diligent to pre­serve the soul from the efficacy of sin, it will carefully attend to this duty.

            But here, My, Sin puts forth its deceit in its own defense; it labors to divert and draw off the mind. And there are, among others, the following engines, whereby it attempts the accomplishment of its design.

            (1.) It makes advantage of its weariness to the flesh. There is an aversation, as has been declared in the law of sin, to all immediate communion with GOD. And this the deceitfulness of sin makes use of, to draw the heart by-insensible degrees from a constant attendance unto it. It puts in for the relief of the weak and weary flesh. If the mind be not diligently watchful to prevent insinuations from hence; if it dwell not constantly on those consider­ations which evidence an attendance unto this duty to be indispensible; if it stir not up the principle of grace in the heart to retain its rule and sovereignty, and not to be dallied with by foolish pretences, it will be drawn off.

            (2.) The deceitfulness of sin makes use of corrupt reasonings taken from the pressing occasions of life. It suggests that should we attend strictly to all duties in this kind, we should neglect our principal occasions, and be useless to ourselves and the world. And on this general account, particular businesses dispossess particular duties from their due place. Men suppose they have not leisure to glorify GOD and save their own souls. It is certain that GOD gives us time enough for all that he requires of us in any kind in this world. No duties need to justle one another; but it is more tolerable that our duties of holiness should entrench on the duties of our callings, than the contrary; and yet neither does GOD require this at our hands in an ordinary course. How little then will he bear with that which is so much worse. Yet thus are the souls of men beguiled. By several degrees they are at length driven from their duty.

            (3.) It deals with the mind to draw it off from atten­tion to this duty by a compensation to be made by other duties: as Saul thought to compensate his disobedience by sacrifice. " May not the same duty," it intimates, " performed in public, or in the family, suffice?" And if the soul be so foolish as not to answer, " Those things ought to be done, and this not to be left undone," it may be ensnared and deceived.

            (4.) I may add here that which has place in all the workings of sin by deceit, namely, its feeding the soul with promises and purposes of a more diligent attendance on this duty when occasions will permit. By this means it brings the soul to say to convictions of duty, as Felix did to Paul, " Go thy way for this time, when I have a convenient season, I will call for thee." And by this means often the present season, which alone is ours, is lost irrecoverably.

            These are some of the ways whereby the deceit of sin endeavors to draw off the mind from its due attendance on this duty. And this will instruct us where lies the beginning of our declensions and failings in the ways of GOD, and that either as to our general course, or as to our attendance on especial duties. And this is of great importance. GOD does not look at what duties we per­form, as to their number and tale, but whether we do them with that intention of mind and spirit which he requires. Many men perform duties in course, and do not, as it were, so much as think of them. Their minds are filled with other things, only duty takes up so much of their time. This is but an endeavor to mock GOD, and deceive their own souls. Would you, therefore, take the true measure of yourselves? Consider how it is with you as to your minds. Consider whether, by any of the deceits mentioned, you have not been diverted and drawn away; and if there be any decays upon you in any kind, you will find that there has been the beginning of them. By one way or other your minds have been made heedless, being beguiled and drawn off from their duty. And this discovery will direct the soul to a suitable way for its recovery, which will never be effected by multiplying of particular duties, but by restoring the mind.